Since I could not find any English translation of faydh shaykh by Shaykh Sufi Muhammad Iqbal Madani sahib, I was thinking this ramadan as to what a great blessing the non-urdu reading/speaking salikeen have been left out with.

As time is passing the value of tassawuf is also degrading. If we were to rewind the time back just 20-30 years ago and compare with now, we will see a decline in the importance of tassawuf. But that is my own perspective, I may be wrong.

Even I am not a perfect urdu reader, but after frequent readings and practice I am now able to read at some point of fluency. So please excuse me if I make mistake in translation, as I am just a human. My sole purpose is that not only to benefit myself by re-reading this book but also the people who are deprived of this bliss.

Translation can be refined further, but I am simply trying to give a taste of this book. I’ll try my best.

In today’s time, it is common to witness decline in physical strength, weakness in will power, zeal and desire [for tazkiya] are not just now mere names. There is no blessing in time, and there is increase in workload and needs. The corruptions of surroundings and increase in sins have left the hearts rusted. Freedom, narcissism, self-opinion and ignorance are at full force. But despite all this, every person wants to achieve a life which is free from depression and of peace. In fact, some people are concerned with self-rectification and spiritual progress, but they do not have the willpower to make sacrifices or struggles to achieve such ends.

Raqmi stoor [author referring to himself] was also a subject of some of these issues. But with the fazl of Allah ta’ala shanahu after spending some considerable time in the khidmat of Shaykh of time hadhrat shaykh ul hadith , some points were noted down after hearing and understanding them. And these are such points that to practice on them require neither effort nor struggle, simply our way of thinking has to be changed. And changing our way of thinking simply brings a strong revolution within a person.

Thinking is such a thing that every strong and weak person is engrossed with, in fact in any state thinking cannot be stopped. But this strength gets wasted in thoughts which damage our jaan [life] and imaan [belief]. If we correct the direction of this [thinking], then like normal muslims by fulfilling the faraidh and wajibaat, and avoiding major sins (which a person normally commits) will make a person a wali e kamil.

And this should not be thought of a weird thing, but this is mujarab activity of a way which its name is ‘Tareiq Qalandar.’

With the blessings of Hadhrat , it is a job that I [author] certainly do have which is to spread this faydh to other people, so that the faydh of Murshiad paak becomes public, and if a person benefits from this then shall it be a salvation for me.

Hadith Sharif
The one who points towards something good gets the same reward as the one who did the good itself.

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According to the Imams of ahle batin, the mujarib way to achieve reformation of the heart consists of three important things.

1) Iradaat (Intention)
2) Suhbat (Companionship)
3) Islahi zikr

(Even though the benefits of each of the three are separate, maslan there countless virtues of zikr which can be achieved without intention or suhbat. And the benefit of suhbat can be achieved without zikr. But for reformation of the heart, all of the three points have to be included to make it effective.)

Rest are simply dependent on these three things, which also have link with thinking. This lowly person has explained all of these things in detailed in the book ‘Muhabbat.’ Here the intention is simply to express the concerning points about Intentions and Suhbat.

Intention

In other words the ‘Saqi alast’ (mahboob haqeeqi) daily sprinkled the wine of maarifat on us as per our intention. From which every particle of dust got in ecstasy.

If ever a person’s heart receives a spark of this fire of love, it builds the desire for maarifat and haqeeqat, and the nourishment for the soul. Then to build the qualities for wasool ilallah, the person desires for tazkiya nafs and reformation of the heart. And for this purpose the person makes repentence from the life of ghaflat, and to adopt a life of taqwa he seeks guidance of sahib nisbat. And the he seeks this purpose and guidance from the sahib nisbat. And this is called Iradaat (intention). This is what is called bayyat, this is what is also called learning the name of Allah taala and repentance. This comes in the form of by putting your hand in the hand of the sheikh, it is also possible simply by saying by tongue.

It has also been the mamool of Hadhrat Murshid during the bayyat to make a small khutbah, in which this ayat shareef was also recited. And the value of bayyat can be clearly seen in this ayat.

There can be many interpretations of the poetry and one of them is which is as follows according to how I understand :

Saaqi is someone who gives wine and in the poetry it refers to wine of ishq illahi

A sahib nisbat shaikh is like a tap which is connected to ocean of maarifat and muhabbat and the amount of it that it sprinkles on the salik depends on his intention. If the salik's intentions are clean then the effect and the amount of sprinkles of the ocean from the tap received is greater

1) The most important and apparent fayz of shaikh, which is also a sign of awliya Allah shaikh e kamil, is that by seeing them one remembers Allah ta’ala. The rememberance of Allah ta’ala is the biggest benefit, as Allah ta’ala has said

‘Wa La Zikrullah Al Akbar and Fazkuruni azkurkum’

In other words, the rememberance of Allah ta’ala is the biggest thing and in this the person reaches level where Allah ta’ala remembers His servant.

2) When sitting with them, the love of duniya is decreased. And the love of duniya is the root of all evils. Just like in Baihaqi, in Shuab al imaan, it is reported from Hadhrat Hasan (radh) that:

‘hubbu dunya ra’asa kulli khatee’a’

3) The love of Allah ta’ala and the hereafter is increased, these are the things which makes Imaan and Taqwa complete. And excellence in these two things is the name of wilayat.

The evidence of these three effects is the experience itself. Experience this yourself by sitting [with the shaikh] daily for two to four days. Then compare the kayfiat of sitting in silent majlis of shaikh and your home environment. If there is no effect then, then no doubt do not sit because these effects is the awaleen sign and condition of shaikh e kamil.

…A group of religious and truthful people say that we take with us many iskalaat [issues] and wasawais in the majlis of our shaykh, and there [in the majlis] without questioning our questions get answered, and the wasawais get away. There is peace and tranquility in the majlis.

Without doubt, every normal person feels this benefit, with a condition being that the person has munasbat, and has no objections with the shaykh. [The normal person] feels benefit in zikr and shughal, but the ahle nisbat gets the most benefit which is more than the normal person.

The way of keeping Suhbat of Shaykh

This also called zikr rabta [connection]. This tareeqah quickly makes one reach Allah Ta’ala and it is very easy. With the blessings of Shaykh’s concentration and sincerity, the heart gets cleansed from state of ghaflat. And the muhabbat of Shaykh, the mushahadah illahi’s anwar [noor] starts shining in the hart.

Whilst in the presence of shaykh, with adaab and shawq, and with fatqaar and ahtiaaj in the heart, tassawur [imagine] that the fayz is coming from the mubarak heart [of the shaykh] and be mutawajah towards one's heart.

And when you are not in their presence of the shaykh, with muhabbat, one should keep remembering the shaykh in the heart. While imagining that the fayz is coming from Shaykh, the person should remain mutajawah towards the heart. When one puts tawajuh towards the heart, the fayouz illahi starts coming, With the help of Shaykh, the weakness and difficulty to implement this becomes easy.

Apparently the remembrances of Shaykh is remembering ghair-Allah, but because Shaykh is a way to [reach] Allah Ta’ala, the remembrance of Shaykh is actually the remembrance of Allah Ta'ala.

Just like in Mathnawi it is mentioned:

In other words, the remembrance of Shaykh is like the example of Ibrahim Khaleelullah (allai salam) when he said while looking at the moon, ‘Haza rabbi.’ The apparent [meaning] of this is shirk, but in reality it was the rejection of the shirk.

Being always in presence of the subhat of Shaykh

In the suhbat of Shaykh, sitting and doing tassawur of fayz [as described above] is for those people who sit in makhsoos majlis which is silent one and for a short time. But if a person always gets the presence of Shaykh then the intention of fayz is enough, putting attention towards the concentration [on the heart, as described above] is not needed, but one should do khidmat or remain busy in his mamoolat.

And if during the majlis the Shaykh gives a talk or read something from a kitaab, listen with attention, because in ‘Al Hikam’ it is mentioned the kalam which is given by a mutakalim surely has the noor of the [mutakilm]’s heart, hence to listen to kalaam of Shaykh with attention will bring noor in one's the heart.

And if a person does not have munasbat in putting tawajuh on the heart or in imagining the fayz coming from the Shaykh. And while sitting in silence one starts useless talks in his heart, not paying attention [towards the Shaykh]. Then one should slowly start getting busy in any of the zikr, one should read durood shareef.

In reality the aforementioned way regarding fayz is to be concentrated and connected with the Shaykh. The real thing is muhabbat [love]. If muhabbat is strong, then in every state to remain concentrated on Shaykh does not require any special tareeqah.

‘Muhhabat Tujh ko Adaab khud sikah daiti hai’

In the book, ‘Akabir ka Taqwa’ an incident is mentioned regarding Hadhrat Murshid . ‘Ala Hadhrat Saharanpuri [The shaykh of Hadhrat Murshid Paak ] used to be present in his office, while Hadhrat Murshid Paak used to be busy in Mashaghil ilmia in Kutub Khana. There is first balcony outside the office, and in the next stage of this balcony is Kutub Khana.

Whenever Hadhrat Saharanpuri wanted to summon Hadhrat Murshid , he used to quietly tell the Darban of the madarassa that to call Molvi Zakariya from upstairs. At times due to being able to fully listen to what Hadhrat Saharanpuri said, the Darban used to ask ‘Hadhrat! What did you say?’

And as soon the Darban used to say this, Hadhrat Murshid would answer loudly from upstairs ‘Hadhart hazir ho raha hoon’

This incident used to occur frequently. In Arwah silsila there is a quote of Hadhrat Gangohi to such an extent that he said ‘For complete three years, the face of Hadhrat Imdad has lived in my heart, and I have done nothing without asking him’

In a hadith it is mentioned that ‘Al maro ma’a man ahabi,’ that one is with the one who he loves. Near Sufia, the Haqeeqat of Tassawur Shaikh is this love, from which the fayz is received. Sometimes doing Tassawur becomes the means of increasing in Muhabbat, and [Tassawur] is also used for cure of wasawis and waghaira.

Hence, the real thing is be concerned about developing Muhabbat, for which the first step is the need for Shaikh and doing bayyat with the Shaykh with one you have munasbat, then [pondering the] excellence of Shaikh’s kamalaat ilmia wa amalia. Especially one should think that he alone is the real guide towards mahboob haqeeqi, he is the one who will make my zikr [easy] and make [my relationship with] mazkoor rabul ‘alamin.

Being careful about certain things while having taaluq with Shaikh

Until one does not attains develops deep love with the Shaikh
(1) One should only have taaluq with Allah ta’ala alone.
(2) One should only concentrate on the aqwal, af’al and ahwal of this line.
(3) One should try not only to dissociate but become bay khabar from the talks of other lines, because it has their own effects.

(And be it the Shaykh is a very big Qutb he cannot be ma’soom).

According to their level, few things can be different. Mostly these different things are not the worth of doing ishkaal, but for someone who has low understanding and weak muhabbat it may appear to be worthy of ishkaal. And when a person starts concentrating towards such things [finding ishkaal] then this [ishkaal] would become ‘itiraaz which becomes the means of being marhoom.

Alright insha-Allah I should end it with the summary of the the above posts because I think it may get more deeper where people may not be understand properly

As mentioned three things are vital to achieve the reformation of the heart:
- Intention
- Suhbat
- Islahi zikr

Each of them has their own importance. One will surely realize that when a person stays in contact with his shaikh, a time comes that a person starts developing that importance of doing islah, the bad qualities starts appearing to oneself and one realizes the importance of rectifying these bad qualities.

Having love of the shaikh is one of the secrets which Sufi Iqbal Muhajir Madani has revealed in this book towards successful reformation. One can realize that he was not an alim but was a very important khalifa of a shaikh like Hadhrat Moulana Zakariya , and how could that be? it was the love for his Shaikh...

And so was the love of Hadhrat Moulana Zakariya for his own Shaikh, and the same up to Moulana Gangohi and that goes upto Haji Imdadullah Muhajir Makki

I know I have not written about zikr and its importance. But since it involves certain methodologies of zikr like Paas anfas etc I have excluded it. But it is really important to stick to mamoolat and zikr prescribed by the Shaikh, it is the foundation. It should be not like that when one is in high level of imaan he starts doing the zikr, and when the state is low then he forgets the zikr.

Take it an example of a bucket of water, if you spill it on a rock there will be no difference. But if you keep dropping drops of water on one point and with consistency, then a point may come there will be a hole.

Nevertheless, the main point should have been conveyed. I may later on think about other easy book to translate if time permits, if anyone wishes they can let me know which they will prefer as long I have the hard copy of it

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